Introduction: 

We begin this course with reading the Introduction to The Reason for God followed by viewing several video clips of Tim Keller addressing some of the issues raised in the Introduction to his book.

In the Introduction Keller speaks to the divide between liberalism and conservatism - especially in regard to religion. From his perspective, liberals worry that Christians will gain power and impose their values on the public whereas conservatives despair over the secularization of the society and the spread of relatavist values. At issue is whether skepticism or faith will dominate. Keller’s response is that the world is getting both more and less religious simultaneously. While religious skepticism is growing so is traditional faith. These forces are creating an "impasse between the strengthening forces of doubt and belief" that require the world to move beyond demonization to dialogue. Thereafter Keller discusses the issue regarding whether Christianity based on the Bible is nothing more than a myth.

After having completed the readings for this session and reviewed the accompanying video you may choose - on a purely optional basis - to answer the study questions and submit them at etwimber@hotmail.com or to contact Dr. Wimberley by phone or email to request a time for dialogue about what you have learned. You may do so by phone or dialogue via Skype or Facetime. Dr. Wimberley's phone number is 239.405.4164. We may convene group meetings of the class using the Zoom application on our computers. You can enroll in this course by emailing etwimber@hotmail.com or by texting Dr. Wimberley at 239.405.4164.

Readings: 

Keller, Timothy (2009) The Reason for God. New York, NY: Penguin, Introduction

Slides:

Doubt: The Reason for God

Scripture:

Mark 9:14-24;

19 And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” 20 And they brought the boy to him; and when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 And Jesus[a] asked his father, “How long has he had this?” And he said, “From childhood. 22 And it has often cast him into the fire and into the water, to destroy him; but if you can do anything, have pity on us and help us.” 23 And Jesus said to him, “If you can! All things are possible to him who believes.” 24 Immediately the father of the child cried out[b] and said, “I believe; help my unbelief!”

John 20:24-29

24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”
26 Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe.”

Video: 

Tim Keller on Dealing with Doubt; Timothy Keller on Praying out Doubts; Timothy Keller on Belief and Doubt; Tim Keller on an Invitation to be Skeptical; The Reason for God, Session 1: "Isn’t the Bible a Myth? Hasn’t Science Disproved Christianity?" (Downlolad the video from the home page. Session 1 "Isn't the Bible a Myth runs from the beginning to 21:50 minutes)

Study Questions: (Keller Questions)

1. “Skepticism, fear, and anger toward traditional religion are growing in power and influence. But at the same time, robust, orthodox belief in the traditional faiths is growing as well." Do you agree? What are the implications for your skepticism/faith?
2. “The people most passionate about social justice were moral relativists,” Keller says, remembering his pilgrimage of faith as a young man, “while the morally upright didn’t seem to care about the oppression going on all over the world”. Have you noticed the same divide into two camps? If you haven’t noticed this dichotomy, why haven’t you? Where do you believe this divide stems from? Which one do you tend to identify with the most? Why is that? Does the gospel call us to believe in social justice, to care for God’s creation? How has a biblical passion for social justice come to be seen by Christians as either a liberal or relativist concern?
3. Keller identifies three “barriers” to faith: intellectual, personal, and social. What role has each played in your spiritual pilgrimage?
4. Since Keller “was always looking for that third camp,” he says he “became interested in shaping and initiating new Christian communities”. This interest is one dear to the hearts and spiritual yearnings of many postmodern Christians. Do you share it? Why or why not? Could this explain why so many younger Christians feel alienated from disillusioned about a church seeking to conserve itself?
5. “Because doubt and belief are each on the rise, our political and public discourse on matters of faith and morality has become deadlocked and deeply divided. The culture wars are taking their toll. Emotions and rhetoric are intense, even hysterical”. Do you agree? Have the culture wars produced positive results? Give examples of rhetoric from the side of skepticism; from the side of Christian faith; from the side of faiths other than Christianity. Which do you find most problematic or troubling? Why?
6. “We don’t reason with the other side; we only denounce”. Give examples of Christians denouncing something, rather than engaging in careful reasoning. What’s the difference between denouncing and disagreeing?
7. Keller recommends that both skeptics and believers “look at doubt in a radically new way”. Is his proposal truly new? What are the usual views of doubt? What objections might Christians raise to Keller’s proposal? What objections might skeptics raise? How would you respond to each?
8. Speaking to believers, Keller argues, “Only if you struggle long and hard with objections to your faith will you be able to provide grounds for your beliefs to skeptics, including yourself, that are plausible rather than ridiculous or offensive”. Do you agree or disagree? Why? How many Christians engage in such long and hard struggle? Some might argue that the alternatives Keller presents are too extreme—plausible v. ridiculous and offensive. Is this extreme or realistic? We all know of examples of how skeptics give ridiculous or offensive arguments against Christianity—ignoring for a moment the proper offense of the cross, give five examples of arguments against skepticism or for Christian faith where either the argument or the Christian are ridiculous or offensive to unbelievers.
9. How many churches provide safe places and the necessary resources for such long and hard struggle with doubts, with objections to faith? Why might this be? What would such a safe place look like? What plans do your small group need to make to create a safe place? What changes must our church make to be a safe place?
10. Keller says this process of engaging doubt should end when “each side has learned to represent the other’s argument in its strongest and most positive form. Only then is it safe and fair to disagree with it. That achieves civility in a pluralistic society, which is no small thing” [p. xviii-xix]. How often do Christians seek the very best arguments of their opponents? Do you ask perceptive questions of opponents to help them clarify their arguments against Christianity? What plans should you make?